Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s2.16

c11.s2.16

The emphasis in the new writings during 1850–1947 in Sanskrit was shifted to the presentation and the interpretation of history and contemporary society with a global perspective. Vasudev Sharma Latkar wrote the biography of Shahu Rajaram (1874–1922) in *Śāhucaritam* (1939). Madhusudan Tarkalankar wrote a grammar book of English in Sanskrit — *Iṅglaiṇḍīyavyākaraṇasāraḥ* (1835). Pt. Vinayak Bhatta in *Aṅgrejacandrikā* (Madras, 1801) and *Itihāsatamomaṇiḥ* produced books of history in the modern sense of the term. Attempts to create an understanding of European wisdom were made by the *paṇḍits*. One Sanskrit *paṇḍit* translated Bacon’s book under the title *Bekanīyaśāstravyākhyānam*. *Principles of Human Knowledge* by Burkley was translated under the title *Jñānasiddhāntacandrikā*; Locke’s *Essays Concerning Human Understanding* was translated under the title *Mānavīyajñānaviṣayakaśāstram*. Even the English missionaries started writing in Sanskrit for the propagation of Christianity. Rozario published a monograph on dialogue between a brāhmaṇa and a Catholic entitled *Brāhmaṇaromanakaitholikasamvādaḥ*. Ram Roy Basu vehemently criticized Hinduism in his *Īśāīvivaraṇāmṛtam* and *Jñānodaya*. Around two dozens of translations or adaptations of Bible came out during the nineteenth century.